“Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father…”
All good Anglicans know the words of the General Confession well, but do we know what they mean? For the Confession contains language and sentiments that have virtually been erased from common usage, they might as well be deleted from the dictionary. It sounds all too negative, critical and judgmental. Surely we believe in a God of love. That is why these first words of Jesus recording in Mark’s gospel hardly seem good news. “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!” (Mark 1:15). What is good news about repentance? It is not a word we use in polite company.
Jewish Network for Palestine (JNP) Webinar: Zionism’s Christian Soldiers, Dr Stephen Sizer is interviewed about his work on the topic, and his two books on it. Held on November 28, 2020, by JNP, London.
Preceding Jewish Zionism by at least a half-century, Christian Zionism was called Restorationism, imagining that Jews everywhere would be ‘restored’ to their ancient homeland. In recent decades Christian Zionism has had a global resurgence, especially in the USA. Nowadays 9 of every 10 Zionists are Christians, well organized at national and global levels. They provide important support for the continuing Zionist colonization project and for pro-Israel government policies. They also seek to intimidate and disrupt solidarity activity by pro-Palestine Christians. Learn about this threat and efforts to counter it in JNP’s second webinar ‘Zionism’s Christian Soldiers’.
O little town of Bethlehem How still we see thee lie Above thy deep and dreamless sleep The silent stars go by Yet in thy dark streets shineth The everlasting Light The hopes and fears of all the years Are met in thee tonight
If Victorian’s over sentimentalized Christmas in the 19th Century, the baby boomers have trivialized Christmas in the 20th . Naïve romanticism led to cynical commercialism.
This evening I want us to explore “The Dark Side of Christmas”. I want us to discover the raw, authentic, genuine, real Christmas under three headings – in Bethlehem then, Bethlehem now and Bethlehem here.
1. Christmas in Bethlehem: Then
“The true light that gives light to everyone was coming into the world. He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. (John 1: 9-11)
The Christmas story begins in darkness. Pitch darkness. Darkness comes in various forms.
If you were like me, when you were very young, there were only two really important events in your life. You felt like they could not come soon enough. What were they? The first was… your birthday. The second was… Jesus’ birthday. Both involved presents. Lots of presents. Then when you were old enough to know that Father Christmas was not in the Nativity Play and you were allowed to stay up late, there was a third special day. New Year’s Eve. There were no presents but you still looked forward to the party and seeing in the New Year. For me, Summer holidays were special but never as special as my birthday and Christmas Day. We love to celebrate beginnings. We celebrate new life. Our birthday. Family birthdays. Jesus’ birthday. The birth of a new year. So what is it with the Church? When does the Church year begin? Not Christmas and the birth of our Saviour. Not Easter and the gift of new life. Not even Pentecost and the birth of the Church. The Church year begins with Advent. Continue reading →
During my second year at university I made a decision that impacted the rest of my life. I decided not to return to the Civil Service after graduation. The call to full-time Christian ministry was clear. I was excited to be accepted for training for the Anglican ministry. But there was just one problem. I was terrified of being expected to take funerals. But the Lord was gracious. He removed my fears while at theological college in Bristol. Three months after our first daughter was born, Joanna’s father died suddenly. Then, just a month later, my own father died suddenly. At the age of 29 I became the oldest man in either family. In one month I gained all the experience I needed to be able to empathise with others. And a verse from Paul’s second letter to the Corinthians took on special significance.
“Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.” (2 Corinthians 1:3-4)
And that is the purpose of tonight’s service. And that is one of the reasons we are reading Psalm 90 together. This beautiful psalm speaks to us of the brevity of life in the light of eternity. It was the inspiration for one of the best known hymns by Isaac Watts,
“O God, our help in ages past”. Surprisingly, there is not a hint of despair or complaint, simply humble child-like submission and trust. There are three parts to this little psalm. Each tells us something about God as well as about ourselves.
God’s Eternity and our Frailty (Psalm 90:1-6)
God’s Anger and our Sinfulness (Psalm 90:7-11)
God’s Mercy and our Hope (Psalm 90:12-17)
The United Methodist Church for Kairos Response present two authorities on Christian Zionism, a disturbing political theology embraced by millions of Americans who now have a tremendous influence on US foreign policy with regard to Israel and Palestine. Our speakers will help us understand the theology of Christian Zionism, why it is an inaccurate interpretation of Scripture, how it is harming Palestinian Christians and the entire Middle East peace process, and how to counter this theology in our churches.
Thomas Jefferson once asked the rhetorical question:
“Can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? That they are not to be violated but with his wrath?”
In the 18th Century, on both sides of the Atlantic, there would likely have been a consensus that the answer was self-evident – our civic responsibility is but the outworking of our higher responsibilities to God. When the same revolutionary spirit infected the North American Colonies as it had France, it became a more debatable question there also. The First Amendment to the United States Constitution, which Jefferson helped write, provided one solution – separate church and state. Originally this was intended to protect the church from the state. But since 1947, the U.S. Supreme Court has interpreted it to mean that religion and government must stay separate for the benefit of both. Not so today. In an increasingly secularized world, most Americans and Europeans believe the Church should keep out of politics.
It is appropriate then to ask the question, what has religion got to do with politics? I suggest a great deal. From a Christian perspective, that we have responsibilities to both God and the state is clearly implied in Jesus’ enigmatic epigram, ‘Give back to Caesar what is Caesar’s and to God what is God’s.’ (Matthew 22:21). The religious leaders had tried to expose Jesus as either a collaborator with or rebel against the Roman Empire. Here is the context:
God has created us with meaning and purpose, with dignity and value – in His image. But for what? – We inhabit a world designed, created, nurtured and sustained by Almighty God, to whom we are accountable for the way we steward His good earth.
“The earth is the Lord’s, and everything in it,the world, and all who live in it; for he founded it on the seas and established it on the waters. Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idolor swear by a false god.” (Psalm 24:1-4)